the generalities of the Christian religion, but in an ardent love to God, and faith in our Lord Jesus Christ; in a union to the Redeemer, and a dependance upon that Holy Spirit who is the Enlightener and Sanctifier. That such a supposition is not visionary, may be proved even from the meagre accounts afforded by a spectator, who would of course be inclined rather to soften down than to give prominence to any thing which might be construed into fanaticism." For we learn from this witness, that in point of fact, there was already a marked alteration in Dr. Johnson's language upon religion: as, instead of spending his time upon barren generalities, "he talked often about the necessity of faith in Jesus." That of which Dr. Johnson spoke thus earnestly and often, must doubtless have ap peared to him as of the utmost importance; and we have to lament -if indeed any dispensation of Providence may be lawfully lamented-that Johnson had not lived to check the Pelagianism and Phatisaism of his age, by proclaiming "often," and with all the weight of his authority, that "faith in the sacrifice of Jesus is necessary, beyond all good works whatever, for the salvation of mankind." The expression is not quite theol "cally correct, and may have suffered through the ignorance of the reporter. What Dr. Johnson doubtless meant, was, not to institute a comparison between the supposed opposite claims of works and faith; but to exclude "al! good works whatever," as the meritorious cause of human redemp tion or salvation.

It will of course be allowed, that the constitutional melancholy of this great man might have had much influence in causing this religious depression; but, whatever may have been the proximate cause, the affliction itself may still be viewed as performing the office of paren tal correction, to reclaim his relapses, and to teach him the hatefulness and folly of sin. But, without speculating upon either the final or the efficient cause, the medium through which that cause operated was evidently an indistinctness in his views respecting the nature of the atonement of the Redeemer; an indistinctness common to Dr. Johnson with no small class of moralists and learned men. He be lieved, it is true, generally in the sacrifice of Christ; but he knew little of its efficiency and its freeness, and he was unable to apply it by humble faith to the circumstances of his own case. He was probably little in the habit of contemplating the Son of God as "a great High Priest, who can be touched with the feeling of our infirmi ties," and who is ever graciously interceding on behalf of all whe truly believe in him and serve him. The character of the Almighty, as a reconciled Father and friend, with whom he was to have daily

="communion and fellowship," was less prominent in his thoughts than those of his attributes which render him "a consuming fire."He feared and respected religion rather than loved it; and, by building his structure for many years on a self-righteous foundation, rendered the whole fabric liable to be overthrown by the first attack of an accusing conscience.

In reply to any general inference to be derived from these remarks, it may still be urged, that Dr. Johnson's was a peculiar and exempt case; and that his painful feeling of sin, and his consequent dissatisfaction with his own righteousness, were rather the effect of his natural malady than of any peculiarly correct ideas upon religion. But, even admitting this, who can assert that either his understanding or his character has been superior to Dr. Johnson's; and that, therefore, he may be justly sustained in death by a support which this eminent man, from whatever cause, found unavailing. If the greatest moralist of his age and nation was obliged at length to seek repose in the same free mercy of God in Christ, which pardoned the thief upon the cross, who that knows his own heart will henceforth venture to glory in himself? The conscience may indeed be seared; we may not feel as Johnson felt; we may be ignorant both of God and of ourselves; and thus, for want of knowing or believing our spiritual danger, we may leave the world with a false tranquility, and enter the presence of our Creator "with a lie in our right band." This, however, is our unhappiness, and ought not to be our boast; for if our minds were as religiously enlightened, and our hearts as correctly impressed, as Dr. Johnson's, we could obtain hope only where he obtained it, by "faith in the sacrifice of Jesus."

The case, however, of Dr. Johnson is not an exempt case; for what has been the feeling of true Christians in every age, but one of a similar, though perhaps not always equally marked and conspicuous, kind? Spirit of the Pilgrims.

STRIKING INSTANCE

OF THE SUSTAINING POWER OF PIETY UNDER AFFLICTION.

While visiting the churches in one of the Western States, I was invited by a brother in the ministry to assist him at a sacramental meeting which he had appointed. Those meetings in the west usually commence on Friday, and continue till Monday evening. The appointed morning came, and I went to the house of worship. It was a country church, that stood on a pleasing eminence. The earth around was covered with a beautiful carpet of green, and the tall forest trees that stood thick on every side gracefully waved

their branches to the passing summer breeze. The congregation had not yet begun to assemble. The din and confusion of the town died away ere it reached the consecrated spot; and silence still held her tranquil reign around the sanctuary of God. To such a place as this, thought I, those ministering spirits whom Jesus sends to minister to his children, might come and perform their kind offices, and see comparatively little that is offensive or revolting to a heavenly mind.

When the worshippers began to assemble, I entered the church, and took a seat in front of the pulpit. Crowd after crowd swept by me, and took their stations in the more distant parts of the church. At length my attention was attracted by a helpless female who was borne into the church in a chair by two of her friends. The attitude in which she was brought into the church suggested to the mind the idea of extreme helplessness, although her countenance, somewhat youthful in appearance, indicated a good degree of health. Learning from some person near me that she was a professed follower of the blessed Saviour, an ardent desire sprang up in my mind to learn her history, and ascertain from her own lips whether the gospel could support her under her affliction; for, to one destitute of the comforts of religion, such helplessness for any considerable number of months, must appear almost insupportable. At the close of the first sermon, I was introduced to her, when the following conversation, in substance, took place.

"I am informed that you are a disciple of Jesus Christ.” “It is my wish, sir, to serve and obey him." "How long have you been in this helpless condition?" "About forty-three years." Her age was greater than I had judged it to be from her appearance. When about seven years of age, she had gone to bed one night in god health, but next morning she awoke having lost entirely the use of her feet; and this she never afterwards recovered.

I enquired if the gospel enabled her to submit without repining, to her lot. She replied that she had nothing that furnished oceasion for repining; that goodness and mercy had followed her all the daysof her life; she had much cause to be thankful; but there was little reason to talk about submitting to her lot; for she felt that she had nothing to submit to. Her heavenly Father had dealt kindly by her. She was comfortable on earth, and hoped for a crown of glory in heaven. When I heard such sentiments from the lips of this helpless female, I was ready to exclaim, Blessed Gospel! Blessed Gospel! When Jesus was on earth, he caused the lame to leap for joys and still the lame rejoice in the name of Jesus.

The minister of the place informed me, that this interesting lady was remarkable for her liberality in the support of religious institutions. Being very expert in the use of her needle, she had the command of considerable resources, much of which she consecrated to the Lord. She had given fifty dollars, toward erecting the church in which I saw her; and the Bible cause, and the Missionary cause, had felt the impulse of her liberality.

In that solemn morning, when the long, deep slumber of the grave shall be broken by the trump of God, and a cup of cold water, given in the name of a disciple, shall be remembered, how worthless will the diadem of earth's proudest monarch appear, when compared with that crown of life which the righteous judge will give to the possessor of such humble and active piety.

G.

EVIDENCES OF GRACE IN YOUNG CHRISTIANS,

WHO HAVE ENJOYED THE ADVANTAGES OF A

RELIGIOUS EDUCATION.

Young Christians, who have been favored with pious friends, and have enjoyed the advantages of religious instruction from their earliest days, are frequently discouraged because they cannot refer to any remarkable change in their experience, as evidence of their being born again of the Holy Spirit. The cause of their despondency, it is presumed, may be traced partly to their attributing sentiments and feelings to a religious education, which have their origin in the operations of the Holy Spirit; and partly to their looking for an extent and degree of evidence which can only be enjoyed after a considerable period of religious experience. Perhaps a few remarks on each of these points may assist in correcting their views and encouraging their hopes.

It cannot be doubted that a religious education has a great and salutary influence over the character. It stores the mind with valuable knowledge, directs it 'to important subjects, and, to a certain extent, trains it to correct thinking; it also lays a restraint on the passions, and is favorable to the adoption of virtuous principles, and to honorable and useful conduct in society. Nevertheless, a religious education is not religion, neither does it ensure its possession. It is to character what skilful workmanship is to metal, it gives to it form, adaptation, and polish; but it cannot turn the iron and brass into silver and gold. There are latent evils in human nature, which no course of education can remove; there is a mental darkness which no human teaching can enlighten; there is a carnal tendency in the

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heart, which no human power can eradicate; and there is a waywardness in the will, which no human discipline can subdue. They who have enjoyed the best education, and have studied morals and religion, have never, unassisted by the Holy Spirit, seen the excellence, and importance, and advantages of godliness in their true nature; but they invariably view them through the fallacious medium of prejudice. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." Such persons, it is presumed, have always reigned themselves to the dominion o some baneful principle, which has perverted the judgment, and induced them to rest in something short of the grace of God, and the righteousness of Christ; and however correct their general conduct, and however amiable their private character, stil there has been some "wicked way in them," which they have preferred before the way of holiness; and to which they have obstinately adhered, in opposition to the most tender entreaties, the most powerful arguments, and the most solemn warnings.

Under the influence of this governing sin, they have been insensible to truth; self-deceived and self-complacent, they have not experienced the sorrow of a contrite heart; they have not trusted in the merit of a substitutionary sacrifice for pardon; they have not sought sanctification through the word and Spirit of God. Their conduct may have been unimpeachable towards men, and they may have attained to many things of good report, so that even to a Christian their deficiencies have not been visible, till he has come to the stone on which they stumble, and to the rock of offence from which they turn aside. There the radical evil has come to light, and its influence has been traced in every end proposed and in every motive cherished; all of which fall short of the work of Christ, and the grace and glory of God. Then has the whole fabric of their sentiments, their virtuous habits, and their religious performances, appeared but "wood, hay and stubble," resting on a sandy foundation, and although outwardly adorned after the similitude of a temple, yet within all has been dark and cold as the habitation of death. The edifice, without strength and without support, is exposed to every blast, and sooner or later must inevitably fall. Happy are they who, being convinced of their danger, flee to the hope set before them in the Gospel. The evidences therefore of a person being in a natural state, or under the dominion of sin, who has enjoyed the advantages of a religious education, are often found to consist, not so much in the positive evil which he does before men, as in what